Sisyphus point in life maintains the mere attachment to life with a credibility and respect to the world’s absurd views, from this standpoint on comes the valuable Absurdism to pave the calamities of Lucky’s motion through life, the pattern he relies on as a lifestyle is to be represented in the form of accepting life regulations, a unique taste within the struggle itself for Lucky; the fact that he cherishes his profound life with means of pointless awareness inevitably aiming at nothing; and that recognition which supports this claim with established foundations also aware of the meaningless life, states the ongoing mannerism Lucky relishes as long as he is surviving what life is all about.
Sisyphus’ punishment of rolling the boulder up the hill summit only to watch it roll back again and again forever is a fitting symbol of not just the modern era but most of the history of humanity. Great civilizations rose again and again only to fall and crumble, in the end, in a recurrent and absurd scene. Just like Sisyphus, humanity kept pushing the boulders of civilization higher and higher despite the long known history of crumbling and destruction.
Unlike humanity, Sisyphus is able to recognize the absurdity of his experience, relieving himself of hope, seeking happiness in a materialistic reality and ultimately finding meaning in the struggle itself. Therefore, he will be considered as the epitome of the absurd hero in this research, as in narrating the myth of Sisyphus, Camus intended to bring to life a character that portrays the absurd hero in an extremely powerful and expressive image. Sisyphus is considered the absurd hero.
The extremity depicted through Lucky’s perspective in life would be the propriety related to his outlook, meaning that despite the exhaustion that held him while performing his duty towards his master, he still forcefully clung to the ruthless application of orders, tasks like carrying, total blindness in the form of punishment which still did not seem like a form of punishment, quite the contrary Lucky stood his ground when he implied the zenith deep down him by conforming to every details in pride; concerning his personal comfort, and in aimless visualizations for what life stands for when an absurd
Individual seeks to get a glimpse of the zealous life; they do but still would contemplate that life after all is meaningless.
The idea of inevitability is overt when Pozzo imparting the notion of total acceptability in his saying:
“Ah! Why couldn’t you say so before? Why he doesn’t make himself comfortable? Let’s try and get this clear. Has he not the right to? Certainly he has. It follows that he doesn’t want to. There’s reasoning for you. And why doesn’t he want to?”
Herein the standpoint notes the sort of triumph Lucky attempted to illustrate throughout his approval of the master’s ferocity, moreover he proclaimed a set of subtle visions on life as more than just a setting of wretchedness over life, which what bothered Estragon, Pozzo whose monstrosity spurred him to proceed the acts of torture.
The touchstone of Lucky when perceived in accordance with the Absurdism pure plateau of miscreants, those with dull interactions happened to be more than content over the cessation of their own life, but frequently staining their mechanism of the empty life by summoning points of making impressions, gratification and obedience in a form of a riddle, answered by that pleasure when accommodated to this sort of corridor, the realm of preferences which head for the personal choice such as Lucky chose to be, this aphorism works like a stem in the mentality of the absurd hero.
Conflict as a reasoning for Lucky lies at his major purpose out of life, the way he staunchly stood his ground had clarified the initiation of those who stick to their principles destructively, and here Pozzo the master selfishly stated: “He wants to impress me, so that I’ll keep him.”
Lucky’s integrity is shown in a compact of a well-established mannerism, accepting fate and modestly reacting better according to it in each stride, the fact that he would unfold his paradox by any chance of a better life perhaps in the aftermath of any given moment; still the fatality of his departure out of the life of post-modern notions such Tradition, Culture and Religion, is to be interpreted in his realizations of the tragedy that ends someday with no point of return.
The professionalism of the absurd hero is when putting efforts to the understanding of the world’s nothingness, Lucky was very good at it as to finding meaning in the very vacuum of his empty life, the drive herein pushes individual such as Lucky, Sisyphus by so much passion over the deeds they did and confronted in a figure of triumph, with awareness of the troubles, doubt that keep on the fatal ideas to float near their eyes; that once demise comes along for the takeout, that is the salvation they long awaited in a doubtful peace of mind, Albert invested his notion into the plateau of the Absurdism’s nothingness which he believed first; then emitted it into a statement of this magnitude: “What is called a reason for living is also an excellent reason for dying.”
As for the shapes of revolt that took a complete format of incarnation, it was what Lucky managed to demonstrate in his very existence, deeds and the egress of his unreasonable inner working system of his thoughts. That slight development that came in the form of a simple confrontation; bamboozled his solemnity view on life, and thus he came to a natural being to life in that very persona he was throughout the theatre. Albert’s expressed his own statement even triumphantly when he stated:
“Man stands face to face with the irrational. He feels within him his longing for happiness and for reason. The absurd is born of this confrontation between the human need and the unreasonable silence of the world.”
The layout of reasoning this for Brave New World and its challenges; the globe is tacitly more up-front about showing the irrationality, rabid qualities and the dehumanization that when blended within the human soul; it managed to embark upon their zeitgeist and triggered sets of weaponry to use for defense.
That exact attitude that Lucky fitted the most though he sounded preposterous when Pozzo his master urged him to dance, the nature of his dance sounded pretty unusual though it was his very way of dancing, he also prompted him to think; Lucky thought but he stuttered so much he started to sound like an imbecile, though it was his very way of thinking. This very attitude stands for the total acceptance that appeared in a form of a revolt without the mildest resistance whatsoever Lucky faced.
Lucky’s sheer obedience quivered in naivety, this infused him with a combination of both awareness and passiveness, and also clarified the potentials he was capable of in granting himself the solace he needed the most during his life, the very potentials of turning the wretched empty life into a one-time deal of challenges, that very meaning which sparkled to ease the patterns of transformations without consuming his spirits. Ideas such as duplication, sternness in out thinking one’s mind is what to be expected and known from a derivative mentality; that yet to come to life with pristine deviation to act and do better zealously, back to Albert with another investment; rather a bottom line of Lucky’s certainty out of life, here as he said:
“Likewise and during every day of an unillustrious life, time carries us. But a moment always comes when we have to carry it. We live on the future: “tomorrow,” “later on,” “when you have made your way,” “you will understand when you are old enough.” Such irrelevancies are wonderful, for, after all, it’s a matter of dying” a place or situation regarded as like that of a hypothetically futuristic society in being variously dehumanized, disorienting and technologically revolutionary.
